INTRODUCTION TO ISLAM By Dr. HAMIDULLAH I. I. F. S. O 1970 ^Bismiilafi ! INTRODUCTION There has been a wide demand for a correspon- dence course on Islam In response to this, a modest effort has been made with the help of several collabora- tors, particularly of Prof. M. Rahimuddin and the present series of fifteen monographs has been prepared under the joint auspices of the Centre Cultural Islamique and the Mosque, in Paris. This will, it is hoped, give a general idea of Islam, its history and culture and its handling of the diverse aspects and problems of life. Each subject is a monograph in itself and self-con- tained, hence a certain repetition has been unavoidable, the more so because life is a variegated affair and the fields of human activities are closely related to one another and often overlap. For further inquiries, suggestions or useful ciriticism the "Centre Culiurel Islamique, c/o The Mosque, Place Puits del' Ermite, Paris V.. France," may be referred to. For the Editorial Board, MUHAMMAD HAMIDULLAH. Paris, Sha'ban 1376 11. (1957) To the 2nd Edition The first edition was exhausted in a few months. Opportunity is taken of the second edition to improve the text and carry out several amelioration, which, it is hoped, will be appreciated. It is a pleasant duty to acknowledge with thanks numerous friendly suggestions received from various quarters. M. H. Paris, Rajab 1378 11. (1959). CONTENTS INTRODUCTION Paragraph No. The Prophet of Islam—- His Biography ... 1 The Preservation of the Original Teachings of Islam ... ... .. 43 The Islamic Conception of Life ... ... 99 Faith and Belief ... ... ' • ... 126 Devotional Life and Religious Practices of Islam 160 The Cultivation of Spiritual Life ... ... 199 The System of Morality ... ... 223 The Political System of Islam ... ... 258 The Judicial System of Islam ... ... 300 The Economic System of Islam ... ... 337 The Muslim Woman ... ... 380 Status of non-Muslims in Islam ... ••• 406 Contribution of Muslims to the Sciences and Arts ... ... ... ... 443 General History of Islam ... ... 489 Map Showing the Lands under Muslim Rule for one Time or other Daily Life of a Muslim ... ... 516 Various Postures of Prayers Service (Illustration) APPENDIX Map showing tbe direction of Qiblah from various parts of the globe Text® referred to for Prayers ... ... 577 Translation of the Appendices ... ... 57g Transcription of the Appendices ... — 579 Table of Principal Islamic Feasts ... ... 31® Time Table for Daily Prayers in Abnormal Zones 581 Permanent Time Table for Abnormal Zones ... 583 Personalia ... ... — 514 Select Bibliography of Muslim Authors INDBX ... ... »• — Bismillah! THE PROPHET OF ISLAM - MIS BIOGRAPHY la the annals of men, individuals have not been lacking who conspicuously devoted their lives to the socio- religious reform of their connected peoples. We find them in every epoch and in all lands. In India, there lived those who transmitted to the world the Vedas, and there was also the great Gautama Buddha; China had its Confucius; the Zend-Avesta was produced in Iran. Babylonia gave to the world one of the greatest reformers, the Prophet Abraham (not to speak of such of his ancestors as Enoch and Noah about whom we have very scanty information). The Jewish people may rightly be proud of a long series of reformers : Moses, Samuel, David, Soiomon, and Jesus among others. ' 2. These reformers claimed in general to be the bearers each of a Divine mission. They left behind them sacred books incorporating codes of life for the guidance of their peoples. But there followed fratricidal wars, and massacres and genocides bccame the order of the day, causing more or less a complete loss of these messages: Of the books of Abraham, we know only the names ; and as for the books of Moses, records tell us how they were repeatedly destroyed and only partly restored. C®tte®pt®f G®« 3. If one should judge from the relics of the past already brought to light of the homo sapiens, one finds that man has always been conscious of the existence of a Supreme Being, the Master and Creator of all. Methods and approaches may have differed, but the people of every epoch have left proofs of their attempts to obey God. Communication with the Omnipresent yet invisible Qod has also been recognised as possible in connection with a small fraction of men and several noble and 8®ttedl spirits. Whether this communication assumed tfepuatar© of an incarnation of the Divinity or simply rwlml itself toto a medium of reception of Divine £j£3ttfos (through inspiration or revelation), the purpose •'a each car* wm tix* galdwce of the people. It was but natural that certain interpretations and explanations should have proved more vital and convincing than others. 4. By the end of the 5th century, after the birth of Jesus Christ, men had already made great progress in diverse walks of life. At that time there were some religions which openly' proclaimed that they were reserved for definite races and groups of men only, of course they bore no remedy for the ills of humanity at large. There were also a few which claimed universality, but declared that the salvation of man lay in the renunciation of the world. These were the religions for the elite, and catered for an extremely limited number of men. We need not speak of regions where there existed no religion at all, where atheism and materialism reigned supreme, where the thought was solely of occupying one self with one's own pleasures, without any regard or consideration for the rights of others. Arabia 5. A perusal of the map of the major hemisphere (from the point of view of the proportion of land to sea), shows the Arabian Peninsula lying at the confluence of the three great continents of Asia, Africa and Europe. At the time in question, this extensive Arabian subcontinent composed mostly of desert areas was inhabited by people of settled habitations as well as nomads. Often it was found that members of the same tribe were divided into these two groups, and that they preserved a relationship although following different modes of life. The means of subsistence in Arabia were meagre. The desert had its handicaps, and trade caravans were features of greater importance than either agricul- ture or industry. This entailed much travel, and men had to proceed beyond the, peninsula to Syria, Egypt, Abyssinia, Iraq, India and other lands. 6. We do not know much about the Lihyanites of Central Arabia, but Yemen was rightly called Arabia Felix. Having once been the seat of the flourishing civilizations of Sheba and Ma'in even before the founds- tion of the city of Rome had been laid, and having later snatched from the Byzantians and Persians several provinces, greater Yemen which had passed through the hey-day of its existence, was however at this time broken up into innumerable principalities, and even occupied in part by foreign invaders. The Sassanians of Iran, who had penetrated into Yemen had already obtained possession of Eastern Arabia. There was politico-social chaos at the capital i,Mida'm=Ctesiphon), and this found reflection in all her territories. Northern Arabia had succumbed to Byzantine influences, and was faced with its own particular problems. Only Central Arabia remained immune from the demoralising effects of foreign occupation. In this limited area, the existence of the triangle of Mecca-Ta'if-Madinah seemed something providential. Mecca, desertic, deprived of water and the amenities of agriculture, in physical features represented Africa and the burning Sahara. Scarcely fifty miles from there, Ta'if presented a picture of Europe and its frost. Madinah in the North was not less fertile than even the most tempe- rate of Asiatic countries like Syria. If climate has any influence on human character, this triangle standing in the middle of the major hemisphere was, more than any other region of the earth, a miniature reproduction of the entire world. And here was born a descendant of the Babylonion Abraham, and the Egyptian Hagar, Muha- mmad the Prophet of Islam, a Meccan by origin and yet with stock related, both to Madinah and Ta'if. Religion 8. From the point of view of religion, Arabia was idolatrous ; only a few individuals had embraced religions like Christianism, Mazdaism, etc. The Meccans did possess the notion of the One God, but they believed also that idols had the power to intercede with Him. Curiously enough they did not bslieve in the Resurrection and After-life. They had preserved the rite of the pilgrimage to the One God, the Ka'bah, an institution set up under divine inspi- ration by their ancestor Abraham, yet the two thousand years that separated them from Abraham had degenerated this pilgrimage into the spectacle of a commercial [fair and an occasion of senseless idolatry which far from produ- cing any good, only served to ruin their individual beha- viour, both social and spiritual. Society 9. In spite of the comparative poverty of natural resources, Mecca was the most developed of the three points of the triangle. Of the three, Mecca alone had a city-state, governed by a council of ten hereditary chiefs who enjoyed a clear division of powers. There was a ministrie of foreign relations, a minister guardian of the temple, a minister of oracles, a minister guardian of offer- ings to the temple, one to determine the torts and the damages payable, another in charge of the municipal council or parliament to enforce the decisions of the ministers. There were also ministers in charge of mili- tary affairs like custodianship of the flag, leadership of the cavalry, etc. As well reputed caravan-leaders, the Meccans were able to obtain permission from neighbou- ring empires like Iran, Byzantium and Abyssinia, and to enter into agreements with tribes that lined the routes traversed by the caravans, to visit their countries and transact import and export business.